1. Completing Sefer Bamidbar and the Double Portion
This week’s Torah and Tea coincides with the double portion of Matos—Tribes and Masei—Journeys. These two parshiyos are connected, and together we complete Sefer Bamidbar, the Book of Numbers. In a certain sense, this also marks the completion of the entire Chumash, because Sefer Devarim, the fifth book, is essentially a repetition—a recounting by Moshe Rabbeinu of what took place before. The main narrative of the Torah concludes with this week’s parsha. It’s a special Shabbos for several reasons: we have a double portion, which is not the case most weeks, and we are concluding Sefer Bamidbar. On Shabbos, we will say Chazak, Chazak, v’nischazek—be strong, be strong, and let us strengthen one another—celebrating our privilege to complete and study this sefer. Additionally, this Shabbos is Shabbos Mevorachim for the month of Menachem Av. Rosh Chodesh will be on Monday, marking the beginning of both Rosh Chodesh Av and the Nine Days.2. The Meaning of Menachem Av
The Rebbe addresses an interesting question about the name of this month: why do we call it Menachem Av? In many places in the Talmud it is simply referred to as Av—father. However, in most contemporary usage and especially when blessing the new month in shul on Shabbos, we refer to it as Menachem Av. What does Menachem Av mean? The word menachem means “to comfort,” as in menachem aveil—comforting a mourner or menachem Tzion—comforting Zion (as said in Tisha B’Av prayers). Av means father. So when we say Menachem Av, we are literally saying “comforting the Father.” Who is our father? Hashem Himself. The Rebbe brings sources showing that Menachem is an integral part of this month’s name. Sometimes it’s even called just Menachem. But fundamentally, we call it Menachem Av—comforting Hashem.3. Comforting Hashem: The Deeper Connection
Why do we speak about comforting Hashem? Whenever there is suffering among the Jewish people, Hashem feels that pain as well. This connection is highlighted in Parshas Matos: Hashem instructs Moshe to take revenge against Midyan for causing Israel to sin under Bilaam’s advice. Hashem says to take revenge for Bnei Yisrael—the Jewish people—because they suffered greatly (24,000 died in a plague). However, when Moshe relays Hashem’s command to the people, he says to take revenge for Hashem Himself. Rashi explains that starting up with a Jew is starting up with Hashem; their pain is His pain. Thus, revenge for Israel is also revenge for Hashem. This idea continues in Parshas Masei: even when Jews are not at their best spiritually (b’tum’asam—in their impurity), Hashem remains with them and loves them unconditionally as His children. The verse states: Bechol tsorosom lo yitzor—in all their troubles He has trouble too. When redemption comes from exile (golus), Hashem redeems Himself along with us because He has been with us all along.4. Why Only Comforting Hashem?
While it makes sense that if we are in pain then so is our Father in Heaven—and thus He needs comfort—the Rebbe raises a question: why does our tradition focus on comforting only Hashem (Menachem Av) and not explicitly mention comforting ourselves? The answer lies in the deep unity between a Jew and Hashem. Because our connection is so profound—Hashem chose us as His people—when we feel bad for ourselves or need comfort, it is essentially one and the same as comforting Hashem. Our suffering is His suffering. The Rebbe elaborates that even if some people aren’t yet at a level where they can focus on comforting Hashem while they themselves are hurting, ultimately there’s no separation between comforting ourselves and comforting our Father above.5. Faith During Difficult Times
It’s important to remember that even during times of suffering or exile (golus), Hashem has not forgotten or neglected us. He neither sleeps nor slumbers but constantly protects Israel from year’s beginning to year’s end. Although there may be difficult situations now (such as what’s happening today in Eretz Yisrael), our mourning during these weeks isn’t just for its own sake but rather to strengthen our faith that redemption will come speedily through Mashiach Tzidkeinu—the righteous redeemer who will bring us back to Eretz Yisrael.6. The Unique Nature of War Against Midyan
There are different types of wars described in Torah: some are fought to conquer land (like entering Eretz Yisrael), others to expand territory or increase spoils, but sometimes war serves only as punishment or revenge against an enemy. The war against Midyan was not about inheriting land—the Jewish people did not settle there after defeating them but left after exacting vengeance for what Midyan had done under Bilaam’s counsel. Interestingly, unlike other wars where Levites did not participate because their role was spiritual service (serving in the Beis Hamikdash), here they joined because this was a war of revenge for Hashem Himself (Nikmas Hashem). When fighting directly for Hashem’s honor rather than territorial gain or inheritance, even those usually exempt must participate.7. The Role of Levites and Spiritual Service Today
Normally Levites were exempt from battle since their task was spiritual service and teaching Torah. Similarly today there is debate about yeshiva students serving in Israel’s army versus dedicating themselves fully to Torah learning. Torah study provides spiritual protection (Torah magin u’matzil) just like support roles in an army support combat soldiers. If someone truly dedicates themselves to learning Torah full-time they fulfill an essential function for Klal Yisrael’s safety and merit. However, if someone isn’t truly learning or contributing spiritually then “why should your blood be redder than your brother's?” Everyone must contribute meaningfully either physically or spiritually depending on their calling. When it comes to wars fought purely for expanding territory or increasing spoils (not inheriting promised land), Levites may also participate since such actions sanctify God’s name by demonstrating Jewish strength and divine favor.8. Lessons for Our Times: War Today as Revenge Not Conquest
Today’s conflicts involving Israel aren’t about conquering new land but defending against hatred and terror—a modern parallel to Milchemes Midyan. For example: Gaza was given away entirely by Israel yet attacks continued from there; similarly with Lebanon despite withdrawals there remains hostility at the border. This isn’t about territorial expansion but about avenging innocent blood spilled (such as on Simchas Torah/October 7th) and ensuring such tragedies don’t recur.Even those who might otherwise be exempt feel compelled to help when survival or sanctification of God’s name (Kiddush Hashem) is at stake. Ultimately when someone attacks Jews they attack Hashem Himself (Nikmas Hashem). We pray that soon these days of mourning will transform into days of joy and celebration as promised by our prophets—sason v'simcha, gladness and happiness—and that both we and our Father above will be comforted together with true redemption speedily in our days.